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Sunday, January 15, 2017

Men In The Life Of St. Joan Of Arc

Men In The Life Of St. Joan Of Arc

LISE ANGLIN

The life of St. Joan of Arc (1412-1431) illustrates a truth that is hard to convey to modern girls. This truth is that lust is a product of hatred, whereas chastity is a product of love.

Lust as political control
The reason modern girls are unaware of this truth — and believe the opposite — is that Western culture has a vested interest in blinding them to their own welfare in this regard. Thus, from an early age, girls learn to dress immodestly, appear available for sexual activity (whether they really are or not) and behave in a seductive manner no matter where they are or what they are doing. In the mind of girls, such provocative behaviour is intended to inspire admiration. In the mind of the dictating culture, however, it is intended to inspire lust.

Why the culture should promote lust is not obvious to some of us, but author E. Michael Jones explains the phenomenon in terms of political control. Governments recognise that people who are addicted to fornication will respond with gratitude when the ruling class tells them they can go ahead and fornicate to their hearts’ content, without government interference. Implied in this “permission” is a jab at the Catholic Church, which pushes for love and responsibility over lust and thrills.

Hateful men
During her short life, St. Joan had interactions with many men. Some of these interactions were literally matters of life and death.

In her clearly stated view, it was a man — an unworthy bishop — who caused her execution. (“Bishop, I die through you,” she said to him.) A number of other male clerics, academics and politicians hated her and worked hard to ensure her death by fire. It was invariably from this group that St. Joan experienced sexual harassment. She was profoundly shocked at being called a whore by her English enemies. In at least one case, the harassment appears to have been an attempted rape during her imprisonment.

To add to the cruelty, the men who impugned her purity were the very ones who also condemned her use of male clothing, which they described as a sign of perversity. In reality, St. Joan wore male clothing to protect her virginity while living with soldiers, as a practical measure to make it easier to ride horses and carry weapons, and, according to her, in response to a divine command.

The point is this: the men who hated her were the ones who lusted after her.

Loving men
On the other hand, St. Joan was close to a number of men. Her male relatives included her father, two brothers and an uncle.

Her father must have been a bit of a mystic himself because before his daughter’s public mission began, he was troubled by vivid dreams that she was mingling with soldiers. Her two brothers, Jean and Pierre, volunteered to serve in St. Joan’s military escort. Her uncle was advised by a French captain to “box her ears” when she asked to be taken to see the dauphin (heir to the French throne). Whether or not the uncle complied, the fact that he was told to inflict corporal punishment on St. Joan shows him to have been an authority figure in her life.

As a young girl, St. Joan received a proposal of marriage, which she turned down. (This fact is recorded in the transcript of her trial.) Considering her mystical bent, it is noteworthy that one man at one time felt she was approachable enough to propose to. He even sued for breach of promise when she proved unwilling.

St. Joan had a default tendency to admire men, regarding them as protectors and allies. This tendency is the essence of female sexuality (Genesis 3:16), and should silence all those who have had the temerity to question St. Joan’s ‘sexual orientation’.

The tendency to like men also explains in part why she was unusually slow to see the malice of her male enemies, or the weakness of her male friends. The closest male friend she had was the Duke d’Alençon, whom she called mon beau duc [my fine duke]. Reports that he ended badly would seem to make her love for him all the more poignant. This French soldier led many of St. Joan’s enterprises against the English and St. Joan promised his young wife that he would return to her unharmed. It was the Duke d’Alençon who famously said he never lusted after St. Joan because he regarded her as a sacred person. When he happened to see St. Joan preparing for sleep one night and caught a glimpse of her breasts, which he said were beautiful, he felt no physical desire and would not dare even to think of touching her. His chaste attitude came from love and not from hatred.

Contemporary lesson:
Catholic educators could use the life of St. Joan of Arc to impress upon all their young pupils, especially females, the connection between lust and hatred.

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."